THE DASBODHA BY: SADGURU SHREE SAMARTH RAMDAS ...

THE THIRD DASHAK – SWAGUN PAREEKSHA (TESTING THE PROPERTIES)
THE FIRST SAMAS – JANMADUKKHA NIRUPAN
(ABOUT THE GRIEF OF BIRTH)
Birth is the seedling of the tree of grief. The seed of birth is lust
which is the root cause of all the grief in the world. It is in the micro form and hence invisible.
Birth is the visible form of it. Seedling is the beginning of grief which increases with the growth of
the tree that is human life which is nothing but an ocean of grief. Like the ocean the human life is
all the time all the while full of the salty water of grief. Birth is a frightening mountain which fills
the human life with fright and apprehension throughout.
Vedanta says that birth is for suffering or enjoying (depending on the
type of deeds one has done in the previous life) the karma which again is in the micro form which
requires the form of the body for this purpose. Birth thence is full of karma. Birth is the mine of
sins. Forgetting the God is the greatest sin, remembering him is the greatest karma. God is invisible
while the world is visible which so influences the humans that under the force of the visible they
forget the God and hence whatever they do subsequently is sin. Birth is the continuous bickering of
time for us. Time is the force which changes the visible every now and then putting a new
distressful situation all the while. It leads to destruction. Birth is the fruit of lack of knowledge
which is the mother of lust which by its presence makes the Atman revolve in the vicious cycle of
birth and death. Birth is the lotus of desire which engulfs all those who want the fragrance to be
their own but never get it and instead are entangled in the petals of the lotus. Birth is an illusion by
which the Atman is put into another illusion of the world. Before being born, the Atman is quite
aware of the real form of the self with full clarity of the knowledge, after birth this awareness
deserts the Atman and it thinks that this body into which I am born is the real me. Birth binds you
to the body with its inherent limitations which force the Atman to relinquish its freedom whereby it
lives and dies in a bound state. Birth is the prime reason for death. Birth and death are
interdependent and relative happenings. One can exist if and only if the other is in coexistence.
Birth is an unreasonable entanglement in the visible. The micro form tries to become visible and
hence birth. The visible is highly intricate and inexplicably woven. Once one gets into it he is
thoroughly lost in the whole incongruous jumble which leads to boundless grief. Was it then
necessary to invite all this? Of course not!
Birth is forgetting the happiness which lies within the self and
therefore tries to acquire it through the body from outside and this too becomes a cause for birth. It
is full of botheration, apprehension, desires, love of the material things, the feeling that I am
everything, the deceit of Maya, the feeling that this body is the real me, the extremes of tempers, all
which come between a man and Moksha in the sense that lack of knowledge is the cause of birth
which in itself is an obstacle to be conquered on the way to Moksha, and lust. It is responsible for
removing the Atman from the state of being the real self and the happiness of that. It is the stamp of
the imagination which is the reason for the existence of the visible. It is the happening by which the
Atman which is unified with the God gets separated and leads a dual existence which is rather
paradoxical for its very existence is dependent upon God but is made possible by the Maya, the
creator of all the illusions. Pride leads to birth.
Birth is a synonym for the immense love of the material, organic and
sensual pleasures. It is bound by hope which is never met with. Time likes to have the born as its
food for survival. Life is the worst period imaginable as, the body calls for all the grief and gets it